THE TWO ACCOUNTS OF THE
CREATION.

It is well known to all
Bible Students that in the first two chapters of Genesis we have two
distinct, and in some respects apparently contradictory accounts of the
Creation. Skeptics have called attention to these apparent
contradictions as evidences of the unreliable character of the Bible.
The first account is contained in the first chapter and the first three
verses of the second chapter. The second account embraces the remainder
of the second chapter.

Now there is doubtless some
explanation of these discrepancies; an explanation that is reasonable
and consistent, as there is to all the apparent defects of Scripture. We
may not only be sure of the above, but we may also expect that,
where there seems to be a contradiction or discrepancy in the Bible,
when we come to understand the solution of the difficulty we shall find
some especially grand and glorious truth hid away in the heart of the
perplexing "letter," like a pearl in an oyster, and what at
first seemed to be an irreconcilable tangle, is found at last to be only
another illustration of the absolute harmony and perfection of God's
wonderful "Word of life."

We will notice some of the
characteristics of these two accounts and then I will present what I
believe to be a scriptural solution of the seeming difficulties.

It seems a discrepancy, to
begin with, that there should be two accounts. Why should not every
particular and detail be embraced in one full account without perplexing
us with two partial and varying ones? it would seem as though the one
account would be preferable; surely this would be the verdict of human
wisdom. But God's ways are not our ways nor his thoughts our thoughts.
He has given us four Gospels instead of one, thus supplying a fruitful
field for cavillers to rake up objections and note contradictions. But
there is not one discrepancy between the gospels that is not capable of
a perfectly consistent solution, and that does not hide some gem of
truth. So here in these two accounts there is a reason, we may be sure,
for this dual presentation of this greatest event on record, the
creation of the world. If we humbly sit at the feet of Divine Wisdom, as
Mary sat at the feet of Jesus, it may be that He will give us the key to
unlock this mystery.

Remember, the Bible is
written in parables and dark sayings. The Scriptures are a veil as well
as a revelation. In the Word incarnate the truth was "hid" as
well as revealed. See Col. 2:3. So it is in the written Word. To some it
is "given" to know the mysteries, to others it is not
given. Matt. 13:11. The fact that there seems to be a discrepancy here
so far from being a trouble to the enlightened student of Holy Writ
should rather cause him to rejoice since he would gather therefrom that
underneath this seeming difficulty there must be an especially precious
vein of truth. And so he sets to digging that he may get at the precious
ore. As we proceed in our examination it will clearly appear, I think,
why there should be two accounts instead of one.

NOW TO NOTICE THE VARYING CHARACTERISTICS

1. The first account shows a
perfect order, system and method, of which the second account is
entirely destitute. In the first account the time is divided up into
regular intervals. "The evening and the morning were the first
day." "The evening and the morning were the second day,"
and so on. Here also the work of creation is systematically arranged and
graded; it moves on majestically from the lowest forms of being to man,
the image of the Creator. There is nothing of this kind in the second
account. There is no order or system here, but rather a sort of an off
hand mingling of all the events together in one short narrative.

2. According to the first
account the work of creation occupied six "days"; whether the
day be days of twenty-four hours, or days of a thousand years, or vast
geological periods, we need not now stop to discuss; it is enough for
our present purpose simply to notice that the periods are each called a
"day." According to the second account the whole work of
creation seems to have occupied only one day. See verse 4. "In
the day that the Lord God made the earth, and the heavens, and every
plant," etc.

3. The six days of the first
account are followed by a seventh day of rest. No rest day is spoken of
in the second account.

4. In the first account
everything that God makes is pronounced "good"; and at last
when His creative work is crowned with man in His own image, all is
stamped with the divine seal as "very good." Nothing is
pronounced good in the second account.

5. In the first account two
beings are spoken of as being engaged in the creation of man. "Let us
make man," etc. In the second it is the Lord God alone who creates
male.

6. In the first account man
is created in the image and likeness of God. In the second nothing is
said of his being thus created.

7. In the first account man
is given dominion over all God's creation. In the second no such
authority is bestowed upon him.

8. In the first account the
creation of the man and the woman seems to have been simultaneous and is
blended together in a very curious way, as indicated by the use of the
singular and plural pronouns in verses 26 and 27. "And God said let
us make man in our image, after our likeness; and let them [the
man and woman evidently, though nothing had been said about the female]
have dominion. So God created man in his own image; in the image of God
created he him; male and female created he them." In
the second account the creation of the male and the female is very
distinct and explicit; and it appears that the former came into
existence sometime before the latter.

9. Thus in the first account
we see the male and the female blended together as though they actually were
one, although nothing is said of their being one. In the second account
we see just the opposite of this; the man and the woman appear as very
distinct and separate. but they are said to be one.

10. In the first account the
man and the woman are commanded to "be fruitful, and multiply, and
replenish the earth and subdue it." No such command is given in the
second.

11. In the first account man
has full permission, without any restriction whatever, to partake of
every herb and tree "upon the face of all the earth," verse
29. In the second account a restriction is placed upon him. "Of the
tree of the knowledge of good and evil, thou shalt not eat: for in the
day that thou eatest thereof thou shalt surely die."

12. Finally, and perhaps
more significant than all the rest, in the first account everything that
is done is God's work. Man has nothing to do with it. God does the whole
work from the beginning until he creates man in His own image and
likeness, and rests because everything "He has made" is
very good. In the second account, the prohibition laid upon him,
man is made a party to the work; and he spoils it all, as he always has,
by his disobedience. The first account is rounded out, and perfectly
completed, bright and glorious, by "everything very good," and
God resting "from all His work" (2:2) . The second account
runs sadly on into the devil's disastrous work, man's disobedience, and
the apparent ruin of the race. When we see it thus we feel like
exclaiming, O that the first account might have been the true and only
one! where there is no law, no serpent, no sin, no death. But many who
would thus express themselves little think that without this second
account, with all its disastrous consequences, man would never have
reached the perfect state, and God's work would never have been
completed.

It will be seen that some of
the foregoing differences seem absolutely contradictory; others are
perplexing; all of them are very suggestive. In the letter it would be
very difficult to harmonize these differences, so as to make the Bible
appear consistent and reliable. But there is a spirit to this portion of
the Word as to all the rest. We are sure of this, for Paul plainly
indicates it when he tells us in Rom. 5:14 that Adam was a "figure
(type, same word as in margin of 1 Cor. 10:11) of him that was to
come," Jesus Christ, the finished Adam. This account of the
creation then is an "allegory," like that of Abraham and the
promised seed. This has a spiritual meaning. What is it? What is the
spirit of this portion of the word? I will tell you in my own language
and then give the proof afterwards. If I err not, the key that unlocks
this mystery is this:-The first account is PROPHETICAL, setting
forth the work, in figure, as it was to be in the process, and as it
will be in the perfect, finished result. The second account is
HISTORICAL, setting forth the work as it actually was at that stage
of the process. Let us see if the application of this key will not
clear up all the discrepancies and explain all the difficulties, and
bring out the truth.

In Rom. 4:17, a very
important principle in God's method is laid down; "God calleth
those things which be not as though they were." God speaks of
things that he determines to do as though they were done.
He speaks of things in process as though completed. He
speaks of things that are not as though they were. I might give
many examples of this from the Bible, but one very striking one will
make the principle plain.

Read the l7th chapter of
Genesis and note the tense of the verb in the 5th verse. "A father
of many nations have I made thee." Humanly speaking God had not at
that time made Abraham a father of many nations. He had only one son,
Ishmael, the child of the bondwoman; and in the common course of nature
there was no possibility of his having any more; (See Rom. 4:17-21),
and yet God says, "The father of many nations have I
made thee," as though it was something he had already done for him.
Paul tells us that God was speaking of things that were not, as though
they were. God has a right to speak thus. What God purposes to do is as
good as done; nothing can thwart or disarrange his plans; there is no
possibility of failure. Hence he has a right to speak of things that are
not as though they were. When God makes a promise he need not say
I will do so and so, but I have done it. In Rev. 21:5-6,
the expressed purpose "Behold I make all things new," is
followed by the promise in the future tense, "I will give unto him
that is athirst of the fountain of the water of life freely." But
sandwiched between the two, as if to assure us that there is no doubt
about the fulfilment, comes in the grand declaration, "These words
are faithful and true-It is done, I am Alpha and Omega the
beginning and the end." Thus we may rest on God's promises with the
same assurance as though we already had the fulfilment.

As God spoke to Abraham, so
he spoke by the mouth of his servant Moses in the Scripture we are
studying. In this first account of the creation he is speaking of things
that are not as though they were. He speaks not as things actually were
at that time, but as they will be when completed; but he has a right to
speak in the past tense as we have seen, because this account is
prophetical, expressing God's purpose, and hence absolutely certain
of accomplishment.

In one respect at least we
are sure that this first account speaks of things that are not as though
they were: namely, when it says that Adam was created in the image of
God. Now we are certain that Adam was not created in God's image at that
time,-that no one has been thus created as yet, except Jesus Christ.
He is the only human being that has ever been finished; hence he is
"the first born of every creature," and "the beginning of
the creation of God." (Rev. 3:14). If Adam was actually created in
the likeness of God, then he, and not Christ, was the beginning
of God's creation. That Adam was not originally created in the
image of God is also made plain in 1 Cor. 15:45-49. In this
passage Adam and Christ are contrasted; it is here shown how they
differed. Adam was not like Christ; they were not
"made" alike (verse 45). Hence, since Christ is like God, and
Adam was not like Christ, Adam was not like God. This is certain, and
yet we read in Gen. 1:27 that "God created man in His own
image." How can we understand this except as above? And this is no
more strange than what God says to Abraham, "A father of many
nations have I made thee," "when as yet he had no child."
(Acts 7:5) . The rule that God "calleth those things that be not as
though they were" makes all plain; and we shall find that in every
particular and detail this rule fully reconciles these two accounts. Now
refer back to the characteristics I have noticed as we apply this rule.

1. This is just what we
should expect according to the foregoing explanation. If the first
account is prophetic it should set forth, as it does, how God works
through successive "ages," represented by the "days" in
the account, to accomplish His great work of creation; from chaos to
perfection, from a formless void to the image of God, is God's way in
grace, as well as in nature. Everything in God's plan moves on
methodically, with regular gradation, growth and development. "My
counsel shall stand and I will do all my pleasure." So in this
first account. Thus does this account plainly, though mystically,
foreshadow the complete creation of God. The second account presents no
particular order or arrangement because it would not become apparent at
that early stage of the process.

2. The six "days"
of the first account, I think, point to the six thousand years, to the
perfection of the promised "Seed." They represent
thousand-year days. (2 Pet. 3:8). "I must work today and
tomorrow," said Christ, "and the third day I shall be
perfected." Luke 13:32. There is no possible sense that we can put
upon Christ's words here except we understand that he was speaking of
the thousand-year days. He was in the fifth millennium, just at the
beginning of it, when he spoke; that was the "today" he
referred to; the 6th millennium was the "tomorrow," and
the "third day" was the 7th millennium when "the
Christ" will be complete and perfected. We are now entering upon
the 7th millennium, and the promised "perfection" is close at
hand. So in this first account: the six days represent six thousand
years, followed by the seventh thousand, which is the day of rest. Only
one day is spoken of in the second account because that account sets
forth only the initial stage of the work.

3. The six days were
followed by a seventh day of rest. So the seventh millennium is God's
rest. Let it be noticed in the account that on the seventh day God
rested. There is nothing said about man resting, it was God's
rest day. Of course this has a spiritual meaning, for certainly God did
not need to rest literally, as though he was tired. When is God's rest
day? It had not come when Christ was here on earth, for he said,
"My father worketh hitherto and I work." But when the promised
seed, the real Adam, of which the first Adam was only a
figure,"-when this finished seed is complete, then will come
God's rest day. It takes both the male and the female to make the one
Adam. Gen. 5:1,2, "God called their name Adam." Christ
and his bride make the one "new man," the real Adam; and when
he is come, the work of regeneration will be given into his
hands, just as generation was the work of the first Adam and Eve. And
when the work is thus taken in charge by God's "son" even his
"first born," then God rests. "And I heard a great voice
out of heaven saying, behold the tabernacle of God is with men; and he
will dwell with them, and they shall be his people, and God himself
shall be with them, and be their God." What God sought for, with
his ancient people, "a Sanctuary," (Ex. 25:8), and could not
have because of their perversity (Ex. 23:7), he has at length found in
the new heavens and new earth. His tabernacle is with men, and he
will dwell with them, and they shall be His people, and
God himself shall be with them and be their God. Notice how the
idea of God's association with men is repeated three times, as though
now at length the Father's heart was satisfied. He has got home; he is with
his children; the completing of the work is handed over to the elder
son, and the Father rests. "And God blessed the seventh day,
and sanctified it; because that in it he had rested from all his work
which God created and made." (O blessed rest of God, speedily dawn
upon us, that the Fatherhood of God, and the brotherhood of man, may be
known in all the earth!). There is no rest day spoken of in the second
account, because at that stage it was a long way on in the future.

4. In the first account
everything is "good," and at last. "very good." At
every stage God's work is good, no less than at its completion. Though
the process may lead from chaos, through darkness, suffering and death
(for God's way to life is through death. John 12:24; 1 Cor.15:36), yet
every stage is good, because man is drawing nearer each "day"
to the "very good." In the second account nothing is
pronounced good, because man at that stage was not prepared to see that
even evil is made to result in good in God's economy; and yet that even
that stage really was good.

5. "Let us make
man." "My Father worketh hitherto and I work." God and
Christ, the Father and the Son together accomplish the creative work.
But there is "division of labor." The Father raiseth the dead;
Christ, the Adam, regenerates. The Father begins the work; the Son takes
it at a certain stage to complete it; thus both are engaged, and this
appears in the first account, which foreshadows the entire process. But
in the second account which presents only the first stage of the
Father's work, there is no intimation of any other being co-operating
with the Lord God.

6. In the second account
nothing is said of God's image because at that stage man was a long way
from that image. In the first account, however, which prefigures the
entire process, man in the image of God appears. Thus assuring us
"in a mystery" that God's likeness is the goal to which
humanity tends.

7. Nothing is said of
dominion in the second account, because man had not yet attained to it.
But in the first account after he is made in God's image, dominion is
given to him, thus foreshadowing the fact that the finished man shall
have "all things put under him." (Heb. 2:9). "And thou, O
tower of the flock, the stronghold of the daughter of Zion, unto thee
shall it come, even the first dominion; the kingdom shall come to the
daughter of Jerusalem." (Mic. 4:8).

8. In the early stages of
man's development, natural distinctions are made prominent and insisted
upon. But in Christ Jesus, the finished man, "there is neither Jew
nor Greek, bond nor free, male nor female, but all are one."
So in the first account this blending and unification is mystically
prefigured, while in the second account the male and female appear
separate. We must leave this mystery for further elucidation at some
future time.

9. Now that we do not have
the substance we need the "word of faith"; when we possess the
substance the word may be dispensed with. Now it is said,
"they twain shall be one flesh" though the reality of this
oneness with Christ is still unrealized. When the reality is known,
it no longer need be said.

10. The real fruitfulness
of man will be "in the Regeneration," (Matt. 19:28),
when the typical Rebekah shall become ", ... mother of thousands of
millions." (Gen. 24:60.). Then the promised seed shall be
fruitful and multiply and replenish the earth and subdue it. "For
he must reign, till he hath put all enemies under his feet." In
this natural state the less fruitful man is the better, hence no command
to be fruitful and multiply is given in the second account; neither is
there any command to "subdue" the earth, because man at that
stage was not prepared to receive such a command. But the first account
contains these commands; for the finished man which the first account
foreshadows, shall "subdue all things," and be exceedingly
fruitful. "Sing, O barren, thou that didst not bear; break forth
into singing and cry aloud, thou that didst not travail with child: for more
are the children of the desolate than the children of the married wife,
saith the Lord. Enlarge the place of thy tent, and let them stretch
forth the curtains of thy habitations; (make room for the children)
Spare not, lengthen thy cords and strengthen thy stakes; for thou shalt
break forth on the right hand and on the left; and thy seed shall
inherit the Gentiles, and make the desolate cities to be
inhabited." Isa. 54:1-3. God be praised! that this earth shall yet
be peopled by a happy, joyous race, dwelling in love one with another,
and having in their midst "the Tabernacle of God."

11. When man is perfect he
will need no law, no prohibitions, but all God's universe will be spread
out before him to be used as he will. "He that overcometh shall
inherit all things." But in the process of development,
restraint is needed; bounds and limits must be set, prohibitions and
commands must be laid down; for "the law is the child leader unto
[i.e. until we get to] Christ." All this is presented "in a
figure" in these accounts.

12. The great truth that we
are God's workmanship, and that all things are of him, has already been
noticed in this number. In the second account man is seen apparently
spoiling God's work, just as the second covenant, that of the law with
the children of Israel at Sinai, seems to fail because man is a party to
it. But in the first account most emphatically , "all things are of
God," as it really is always; nothing depends on the man-"Let
us make man," God and Christ do the whole work, and hence nothing
fails. So in the first covenant, the "covenant (not of mutual
agreement, but) of promise," with Abraham. There are no
conditions in it; nothing depends on man. God simply tells Abraham what
He will do, without any if about it. ( See Gen. 17). Will
it be done, do you suppose? God be praised! that the accomplishment of
the process and completion of creation depends not on man but on God,-hence
there can be no failure,-the race at last shall attain to the likeness
of God; and then His words will be no longer mystically prophetical, but
actually realized,-"So God created man in His own image, in the
image of God created he him, male and female created he them."

I must close this long
article, although many thoughts still crowd upon my mind for expression.
There is no bottom and no shore to this "great deep" (Psa.
36:6) of God's truth. The letter of the Word seems oft-times to lose its
power and to be exhausted. The spirit is as inexhaustible as God; it is
God, for to find the spirit in all things, is to find "God in
everything." What I have said may help some to more truth. These
two accounts surely have a deeper richness and significance when we thus
see the spirit of the Word. We can thus see why there are two accounts,
and all the apparent discrepancies are seen to be dazzling gems of
truth, when the dust of the "letter" is cleared away. May the
spirit lead us on into "all truth." Amen.